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Iblis has deceived many people to believe that there is no god or creator, and that all things came to existence without a maker. These people denied Allah’s existence because they failed to sense Him with their senses, and failed to use their intellect to recognise Him. Could any person with a sound mind doubt the existence of a maker? If a person passes by a piece of land with no buildings, then returned to find a wall built there, he would realise that there must have been a builder who built the wall.

This wide expanse (earth), this raised ceiling (the sky) , these amazing buildings and these running laws that imply wisdom, do not they prove the existence of a creator?! A desert-Arab once said:

“Truly the camel extract points to (the existence of) a camel, so an upper structure that is this pleasant, and a lower center that is this dense; do not they point to al-La!if (the One Who is above All Comprehension), al-Khabir (the One Most Acquainted will Things) . In fact, if a person only contemplates over himself, that would be enough of a proof. The human body contains wisdoms that may not be compiled in a book.”

He who ponders on the sharpness of teeth to enable it to chop (food), the flatness of molars to grind (food), the tongue that rotates what .is being chewed, the liver that ripens food, how nutrition flows to each part of the body as needed, these fingers that have knuckles so they can bend and open to perform work; they never become hollow from work, otherwise they would break, how some fingers are longer than others so they all become the same length when bent, and how the most hidden of the body is that which holds it together, the soul, once it goes the body become corrupt, and intellect that leads to welfare community, whoever ponders on all of these things must surely call: Can there be any doubt about Allah?

He who denies Allah is confused because he sought Him through the senses. Others denied Allah because they were unable to sense Him after he had proven His existence in principle. So he went back and denied the principle itself Had these persons used their intellects they would have realised that there are things that can only be determined in principle, such as: the soul and intellect, the existence of which was denied by nobody. What else is the objective other than proving Allah’s existence in principle? And how can anyone ask: How is He? or what is He? When He has no “howness” or “whatness”.

Among the clear proofs of His existence is that the world is accidental (became after it was not) because it is never free from accidents. Anything that is never free from accidents is, itself, accidental. There must be a causer for these accidents, and the causer is the Creator (the Mighty and the Majestic) .

Atheists object to us saying: “(The concept that) anything created must have a creator is based on observation. And we would like to use the ability to observe as the judge between us.”

So we respond by saying: “Just as the created must have a creator, the created image must possess substance. For example, wood is the substance of a door, and iron is the substance of an axe.”

They respond: “What you use to prove the creator necessitates that this world is pre-eternal (had no beginning) .”

Our answer is:

there is no need for substance. The Creator invents this from nothing. We know that images, like that of a wheel, were created with no substance. So they must have had an image-maker. We have given you the example of something that came from nothing, the image. But you cannot show us a creature that came from no creator.

What’s your view on the principle “whoever does not make takfeer of a kafir is himself a kafir”, and “whoever does not make tabdi’ of a Mubtadi’ is himself a Mubtadi’; and the principle “whoever is not with us is therefore against us”?”

Answer:

Wheredidthese(falseprinciples)comefrom?!Wholaidoutthemout?!This reminds me of an anecdote that is told in our country of origin, Albania, which was mentioned in some gatherings with my father (rahimahulldh), a story which goes: a man who was a scholar visited his friend at his house and then when the scholar left his friend’s house he made takfeer of his friend. It was said to the scholar: “Why did you do that?” We have a custom in our land which I think is widespread throughout the entire world which respects, honours and holds in high esteem the ’Ulama in the form of some customs and traditions which differ in different countries. Such as:

A scholar for example will enter a room and stay there the night and when he leaves the room the host has to turn the scholar’s shoes around the other way to prepare his feet in the shoes for departure from the place of rest and the scholar does not take on the responsibility for this. But this scholar, when he visited his friend and left, he found that his shoes had not been prepared for him and found them as they were when he arrived. Meaning: the friend disrespected the Shaykh by leaving the shoes as they were.

The scholar said:

“this man has disbelieved!” Why though? Because he did not respect the scholar, and whoever does not respect the scholar does not respect knowledge, and whoever does not respect knowledge does not respect the one who comes with knowledge, and the one who came with knowledge is Muhammad (sallalldhu ’alayhi wassallam)and likewise the sequence to Jibreel and to the Lord of the worlds – therefore the man is a kãfir. This question, or this principle, reminds me of this absolute application.

It is not at all a condition that whoever makes takfeer of a person and has the proof established on him that all the people with him are included in the takfeer. Because the person could be one who has made an errant interpretation and another scholar could view that takfeer is not applicable, likewise for tafseeq and tabdi’. This reality is of the tribulations of the current era and is from the hastiness of some youth who claim knowledge whether they intend this sequence (of takfeer) or these kinds of absolute obligations. This is a broad arena, because a scholar could view that something is obligatory while another scholar can view that this is not the case, as the ’Ulama differed before and later.

As some ijtihad does not necessitate that others have to accept and take on that view. The one who necessitates acceptance of the view of another is the Muqallid who has no knowledge who has to follow someone else uncritically. As for a person who is a scholar like the one who makes takfeer, tafseeq or tabdi’ and a scholar does not share this view then it is not upon him whatsoever to accept the view of that scholar.

It is apparent that this is a calamity which, by Allãh’s Will, has later spread from your land to other lands.

“The molar of the kaafir or the eye-tooth of the kaafir, will be like Uhud, and the thickness of his skin will be like a journey of three (days)”.

(Muslim, 4/2189, at-Tirmidhi, al-Haakim, Ibn Maajah and Ahmad)

Zayd ibn Arqam said,

“The man who is destined for Hell will become huge in preparation for it, so that one of his molars will be as big as Mount Uhud”.

This is narrated by Ahmad, who attributes it to the Prophet (saw) but Zayd did not state that he heard it from the Prophet (sallallahu alaihi wasallam). (Silsilat al-Ahadith as-Sahihah, 4/131, al-Albaani said its isnaad is saheeh according to Ibn Maajah and Ahmad)

All praise is due to Almighty Allah, the Lord of the Heavens and the earth. We Praise Him and Seek His Aid. We ask Guidance from Him as to whomsoever He Guides, none can misguide him and Whomsoever He misguides there is none who can Guide him.

May Peace and Blessings of Allah be upon all the Prophets especially to our beloved Prophet Muhammed Sallallahu alaihi wasallam.

To Proceed,

Few Muslims try to Prove that Salam can be initiated and returned to Kafirs for whatsoever their intention may be. And to prove this they Quote the Ayah of Qur’an and they understand it using their own way without looking into the classical tafsirs of those Ayah. InshaAllah we will see the Tafsir of those Ayah and will try to reflect whether those Ayah speaks of greeting to Muslims or Kafirs.

1. “When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally” [Quran – Surah al-Nisa’ 4:86]

Tafsir ibn Kathir:

[ meaning, if the Muslim greets you with the Salam, then return the greeting with a better Salam, or at least equal to the Salam that was given. Therefore, the better Salam is recommended, while returning it equally is an obligation.

Imam Ahmad recorded that Abu Raja Al-Utaridi said that;

Imran bin Husayn said that a man came to the Messenger of Allah and said, “As-Salamu Alaykum”. The Prophet returned the greeting, and after the man sat down he said, “Ten.”
Another man came and said, “As-Salamu Alaykum wa Rahmatullah, O Allah’s
Messenger.” The Prophet returned the greeting, and after the man sat down he said, “Twenty.”
Then another man came and said, “As-Salamu Alaykum wa Rahmatullah wa Barakatuh.” The Prophet returned the greeting, and after the man sat down he said, “Thirty.”

This is the narration recorded by Abu Dawud. At- Tirmidhi, An-Nasa’i and Al-Bazzar also recorded it. At-Tirmidhi said, “Hasan Gharib”.

There are several other Hadiths on this subject from Abu Sa`id, Ali, and Sahl bin Hanif. When the Muslim is greeted with the full form of Salam, he is obliged to return the greeting equally.

As for Ahl Adh-Dhimmah the Salam should not be initiated nor should the greeting be added to when returning their greeting.

Rather, as recorded in the Two Sahihs their greeting is returned to them equally.

Ibn Umar narrated that the Messenger of Allah said,

When the Jews greet you, one of them would say, `As-Samu `Alayka (death be unto you).’ Therefore, say, `Wa `Alayka (and the same to you).’)

In his Sahih, Muslim recorded that Abu Hurayrah said that the Messenger of Allah said,

Do not initiate greeting the Jews and Christians with the Salam, and when you pass by them on a road, force them to its narrowest path.

Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah said,

By He in Whose Hand is my soul! You will not enter Paradise until you believe, and you will not believe until you love each other. Should I direct you (meaning Muslims, not kafirs) to an action that would direct you to love each other! Spread the Salam among yourselves (meaning Muslims, not kafirs. ]

End Quote

So, it is now proven from this Ayah that it speaks of Greeting to Muslims as explained well by Authentic Hadiths.

2.“And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say,: Salaama !” [Al-Qur’an, Surah Furqan 25:63]

Tafsir ibn Kathir:

[ and when the foolish address them they say: “Salama.”

If the ignorant people insult them with bad words, they do not respond in kind, but they forgive and overlook, and say nothing but good words (meaning they do not give bad words in return rather they say words because of which they remain safe from the fitnah of those people) . This is what the Messenger of Allah did: the more ignorant the people, the more patient he would be. ]

End Quote

Tafsir as Saadee states:

” They say: ‘Salama’- meaning they respond to those people in such a way that they remain safe from the sin of what they are saying and from the Ignorance of the Ignorant”

Firstly, it is mentioned in the Ayah that when “Foolish address them”, so the point to support “Initiation of greeting to kuffar” is by itself Refuted.

Secondly, Nowhere in the tafsir is mentioned that “Say Salama” means to say the Greetings of Muslims. It is because in the Greeting are the words which are to be used Only for Muslims like “rahmatullah” i.e mercy of Allah. It can be understand by the hadith below.

Narrated that Abu Moosa said:

The Jews used to sneeze in the presence of the Prophet (peace and blessings of Allaah be upon him), hoping that he would say to them, “Yarhamakum Allaah (may Allaah have mercy on you).” But he would say, “Yahdeekum Allaah wa yuslihu baalakum) (may Allaah guide you and reform you).”

he did not say to them “Yarhamakum Allaah (may Allaah have mercy on you)” because mercy is only for the believers; rather he prayed for them as was appropriate, that they be guided and enabled to believe

So, if the Ignorants are kaafirs, then say them the word of Good as mentioned in the above Ayah and for kafirs the best words are what is mentioned in above hadith and also what we get from the incident of at-Taif i.e “May Allah guide you (them) meaning to kafirs”

3. . “And when they hear vain talk, they turn away there from and say: ‘to us our deeds, and to you yours; peace be to you: we Seek not the ignorant.’ ” [Al-Qur’an, Surah Qasas 28:55]

Tafisr ibn Kathir:

[ And when they hear evil vain talk, they withdraw from it, meaning, they do not mix with the people who indulge in such talk, rather they do as Allah says: and if they pass by some evil vain talk, they pass by it with dignity. (25:72)and they say: “To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant.” meaning ,

if some foolish person speaks to them in a foolish manner and says something to which it does not befit them to respond, they turn away from him and do not respond in kind with ugly speech. They never say anything but good words. Allah says of them that they say: (To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant), meaning, `we do not seek the way of the ignorant and we do not like it.’ ]

End Quote.

Here again the Ayah is nowhere talking about “Initiation of Greeting”. Instead it is speaking of Special circumstances that when you get Stuck in such situation then do not respond in way that will harm you. Similar to what is mentioned in Surah Furqan Ayah 63. The details given above.

4. Ibrahim (Abraham) said to his Father: “Peace be on you! I will ask Forgiveness of my Lord for you. Verily He is unto me Ever Most Gracious.[Quran – Surah Maryam 19:41-47]

Tafsir ibn kathir:

[ Ibrahim said to his father: (Peace be on you)! This is as Allah said concerning the description of the believers, and when the foolish address them (with bad words) they say, “Salaman (peace).” (25:63) And when they hear Al-Laghw (false speech), they withdraw from it and say: “To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant.” (28:55)

The meaning of Ibrahim’s statement to his father, (Peace be on you!),

“You will not receive any insult or harm from me.” This is due to the respect and honor offatherhood ]

End Quote.

To get the exact background as to why Prophet Ibrahim Alaihissalam said Peace be on you to his father, we have to refer the previous ayah’s which inform us about the discussion between Ibrahim alaihissalam and his Mushrik father about worshipping the Idol.

I will mention here in short the reason of saying Peace be upon you by Ibrahim Alaihissalam to his father.

Ayah 46 says:

[His father] said to Ibrahim, “Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time (Maliyan).”

Now, what is “Maliyan”?

The best commentator of Islam Ibn Abbas radiAllahu anhu explains the meaning of Maliyan. Mentioned in Tafsir Ibn Kathir:

[ Ali bin Abi Talhah and Al-Awfi both reported that Ibn Abbas said, So get away from me safely Maliyan),

“This means to go away in peace and safety before you are afflicted with a punishment from me.”

Ad-Dahhak, Qatadah, Atiyah Al-Jadali, Malik and others said the same. This is also the view preferred by Ibn Jarir. ] End Quote.

Again firstly, the point that Greeting(salam) to kafirs can be initiated is refuted as Ibrahim Alaihissalam was responding to the threat posed by his father.

Secondly, what Ibrahim Alaihissalam meant by greeting is not the greeting which we normally do with our Muslim brethren out of Love and mercy. It was as explained by Imam ibn kathir in his tafsir that He alaihissalam meant: “You(His father) will not receive any insult or harm from me.” This is due to the respect and honor offatherhood.

Response: Khomeini has a book in which he mentions the excellence of the Imaams (Hassan and Hussein et al) of the family of the Prophet (sal-Allaahu `alayhe wa sallam) over and above the Prophets and the Messengers (`alayhim as-salaam); (So) based upon this (statement of his) he is not a Muslim.

1. Associating partners with Allah (shirk). Allah Most High says (in the meaning ): “Truly, whosoever sets up partners with Allah, then Allah has forbidden the Garden for him, and the Fire will be his abode. And for the wrongdoers there are no helpers.” (Soorah Al-Maaida 5:72) Calling upon the dead, asking their help, or offering them gifts or sacrifices are all forms of shirk.

2. Setting up intermediaries between oneself and Allaah, making supplication to them, asking their intercession with Allah, and placing ones trust in them is unbelief (kufr).

3. Anyone who does not consider the polytheists (mushrikeen) to be unbelievers, or who has doubts concerning their unbelief, or considers their way to be correct, is himself/herself an unbeliever (kafir).

4. Anyone who believes any guidance to be more perfect, or a decision other than the Prophets decision to be better, is an unbeliever. This applies to those who prefer the rule of Evil (Taghout) to the Prophets rule. Some examples of this are:

(a) To believe that systems and laws made by human beings are better than the Shariah of Islaam; for example,
-That the Islamic system is not suitable for the twentieth century.
-That Islam is the cause of the backwardness of the Muslims.
-Or that al-Islam is a relationship between Allah and the Muslim. It should not interfere in other aspects of life.

(b)To say that enforcing the punishments prescribed Allah, such as cutting of the hand of the thief or the stoning of an adulterer, is not suitable for this day and age.

(c) To believe that it is permissible to give a rule from that which Allah did not reveal in Islamic transactions or matters of law, punishments or other affairs. Although one may not believe such things to be superior to the Shariah he in effect affirms such a stand by declaring a thing which Allah has totally prohibited, such as adultery, drinking alcohol or usury, to be permissible. According to the consensus of the Muslims, one who declares such things to be permissible is an unbeliever (Kafir)

5. Anyone who hates any part of what the Messenger of Allah [saw] has declared to be lawful has nullified his Islam, even though he may act in accordance with it. Allaah Most High says(in the meaning): “This is because they hate what Allah has sent down, so he has made their deeds fruitless” (Surah Muhammad 47:9)

6. Anyone who ridicules any aspect of the religion of the Messenger of Allah [saw], or any of its rewards or punishments, becomes an unbeliever. Allah Most High says (in the meaning): “Say: Was it Allah, and His signs and His Messenger that you were mocking? Make no excuse; you have disbelieved after you had believed.” (Surah At-Tawbah 9:65-66)

7. The practice of magic. Included in this, for example, is causing a rift between a husband and wife by turning his love for her into hatred, or tempting a person to do things he dislikes using black arts. One who engages in such a thing or is pleased with it is outside the fold of Islam. Allah Most High says (in the meaning): ” But neither of these two (angels, Harut and Marut) taught anyone (magic) till they had said, Indeed, we are a trial; then do not disbelieve. (Surah Al-Baqarah 2:102)

8. Supporting and aiding polytheists against the Muslims.Allah Most High says (in the meaning): “Whoever among you who takes them as allies is surely one of them. Truly, Allaah does not guide the wrongdoers.” (Surah Al-Maaida 5:51)

9. Anyone who believes that some people are permitted to deviate from the Shariah of Muhammad [saw] is an unbeliever by the word of Allah Most High (in the meaning): “And whoever seeks a religion other than Islam, it will not be accepted of him, and in the hereafter he will be from among the losers.” (Surah Aal-Imraan 3:85)

10. To turn completely away from the religion of Allaah neither learning its precepts nor acting upon it. Allah most high says (what means): ” And who does greater wrong than he who is reminded of the revelations of his Lord and turns aside therefrom Truly, We shall exact retribution from the guilty.” (Soorah As-Sajdah 32:22)

and He [swt] also says (what means): “But those who disbelieve turn away from that about which they are warned.”

It makes no difference whether such violations are commuted as a joke, in seriousness or out of fear, except when done under compulsion (i.e. from threat of loss of life )We seek refuge in Allaah from such deeds as entail His wrath and severe punishment.

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Umar Ibn Al-Khattab said:

"If a man comes out of his house carrying a burden of sins like the mountains of Tihamah, then when he hears some knowledge he fears Allah and repents, he will go back home with no sins on him.
So do not forsake the gatherings of the scholars."
[Miftah Dar as-Sa’adah, 1/122; Fara’id al-Kalam, p. 135.]

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